Balak
Destroyer
“Consistent Blessings”
Numbers 22:2-25:9
Micah 5:6-6:8
excerpted from TorahScope, Volume I
Many Bible readers are quite familiar with elements seen in this week’s Torah portion, Balak, even if they do not remember the chapters or verses where they appear. One of the main features seen in Balak was God using an animal to verbally communicate to a human being:
“The LORD opened the mouth of the donkey, and she said to Balaam, ‘What have I done to you, that you have struck me these three times?’ Balaam said to the donkey, ‘Because you have mocked me, I wish there were a sword in my hand, for now I would have killed you.’ The donkey said to Balaam, ‘Am I not your donkey, on which you have ridden all your life long until today? Was I ever in the habit of doing so to you?’ He said, ‘No’” (Numbers 22:28-30, WMB).
You may have heard the account of Balaam’s donkey referred to, and someone quite seriously—or half-jokingly—say something like: If God can speak through Balaam’s a**, He can certainly speak through me! Even if you laughed at this, such an expression is certainly true, because many Believers can often recall points in their lives when the Holy Spirit used them in circumstances which in many cases were beyond their mortal comprehension. When they did not know what to say, the presence of the Lord took over, and communicated the proper words.
The focus for most people when they remember this section of Scripture, is upon the miraculous incident of the donkey speaking to Balaam. Yet as memorable as it is to think about Baalam’s donkey, too many forget the larger series of events in which this took place. Baalam was some kind of prophet, who was to be hired by Balak king of Moab, who wanted him to curse the people of Israel.[1] However, the Lord would explicitly forbid Baalam from cursing Israel:
“God said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed’” (Numbers 22:12, WMB).
Baalam was permitted to see Balak, but he was not permitted to speak any words except those which God specifically would give to him:
“The LORD’s angel said to Balaam, ‘Go with the men; but you shall only speak the word that I shall speak to you.’ So Balaam went with the princes of Balak” (Numbers 22:35, WMB).
Balaam would only be permitted to speak the words which were given to him by God Himself (Numbers 22:38). This is a very interesting restriction, because even though Balak hired him (Numbers 22:41), what was spoken forth by Balaam were not curses upon Israel, but rather great blessings. While Balak expected Balaam to issue damning cries and laments upon the Israelites, Balaam instead declared great words of admiration, blessing, and prosperity (Numbers 23:1-30). As you read through the various utterances, one sees how Balaam was a mouthpiece for the God of Israel. Each of his three attempts to curse Israel (Numbers 23:7-10, 18-24; 24:3-9), turned out to be pronouncements of the Lord’s great favor toward them.
Balaam’s First Attempt
The first attempt by Balaam to curse the Israelites came from atop a hill overlooking the camp of Israel, after seven bulls and rams were offered up on seven altars[2] prepared by Balak and Balaam:
“He took up his parable, and said, ‘From Aram has Balak brought me, the king of Moab from the mountains of the East. Come, curse Jacob for me. Come, defy Israel. How shall I curse whom God has not cursed? How shall I defy whom the LORD has not defied? For from the top of the rocks I see him. From the hills I see him. Behold, it is a people that dwells alone, and shall not be listed among the nations. Who can count the dust of Jacob, or count the fourth part of Israel? Let me die the death of the righteous! Let my last end be like his!’” (Numbers 23:7-10, WMB).
This first utterance can be essentially summarized by the statement, “How can I damn whom God has not damned, how doom when the Lord has not doomed?” (NJPS). Balaam had spoken only what the Holy One had instructed him to say, and Balak was horrified. Shocked, he told Balaam, “What have you done to me? I took you to curse my enemies, and behold, you have blessed them altogether” (Numbers 23:11, WMB).
Balaam’s Second Attempt
A second attempt was offered from another place, only where Balaam would not be able to see the entire camp of Israel. Again, seven bulls and seven rams were offered up before Balaam could speak:[3]
“He took up his parable, and said, ‘Rise up, Balak, and hear! Listen to me, you son of Zippor. God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and he won’t do it? Or has he spoken, and he won’t make it good? Behold, I have received a command to bless. He has blessed, and I can’t reverse it. He has not seen iniquity in Jacob. Neither has he seen perverseness in Israel. The LORD his God is with him. The shout of a king is among them. God brings them out of Egypt. He has as it were the strength of the wild ox. Surely there is no enchantment with Jacob; neither is there any divination with Israel. Now it shall be said of Jacob and of Israel, “What has God done!” Behold, a people rises up as a lioness. As a lion he lifts himself up. He shall not lie down until he eats of the prey, and drinks the blood of the slain’” (Numbers 23:18-24, WMB).
Once again, Balaam blessed rather than cursed the people of Israel. In his declarations, the overriding thought was directed to the attributes of the Creator God. Balaam made the categorical statement, “God is not a human being, that he should lie, or a mortal, that he should change his mind” (NRSV). Not only was Balaam respecting Israel’s God in making these statements, but he declared forth how the words He caused him to speak would not be revoked. Unlike human beings, who will often say things which they will later renounce or alter—God’s words about blessing Israel, spoken forth through Balaam, were not things He would renounce or alter. If anything, all Balak could witness was that things were going to be very good for Israel—by extension meaning that things were likely to be very bad for him!
Balak realized that he had made a mistake in hiring Balaam, telling him to just stop speaking: “Neither curse them at all, nor bless them at all” (Numbers 23:25, WMB). But it was too late, because Balaam responded and reminded Balak, “Didn’t I tell you, saying, ‘All that the LORD speaks, that I must do’?” (Numbers 23:26, WMB). Balaam still had more to say about Israel.
Balaam’s Third Attempt
Balak realized how Balaam had not finished speaking, so instead he took him to another place where he could prophecy from, saying, “Come now, I will take you to another place; perhaps it will please God that you may curse them for me from there” (Numbers 23:27, WMB). For a third time, seven bulls and seven rams were offered up. This final time, Balaam issued a very special word, moved by the Spirit of God, which would impact not only future generations of Ancient Israel—but even Judaism until this very day:
“He took up his parable, and said, ‘Balaam the son of Beor says, the man whose eyes are open says; he says, who hears the words of God, who sees the vision of the Almighty, falling down, and having his eyes open: How goodly are your tents, Jacob, and your dwellings, Israel! As valleys they are spread out, as gardens by the riverside, as aloes which the LORD has planted, as cedar trees beside the waters. Water shall flow from his buckets. His seed shall be in many waters. His king shall be higher than Agag. His kingdom shall be exalted. God brings him out of Egypt. He has as it were the strength of the wild ox. He shall consume the nations his adversaries, shall break their bones in pieces, and pierce them with his arrows. He couched, he lay down as a lion, as a lioness; who shall rouse him up? Everyone who blesses you is blessed. Everyone who curses you is cursed’” (Numbers 24:3-9, WMB).
Certainly, one can see a bit of irony in how at the third time Balak asked Balaam to curse Israel—Balaam did exactly the opposite! Balaam could only declare how Israel had been blessed by God in abundance, and how He had been there to defend and guard His chosen people. Balaam was originally contracted to curse Israel, but was supernaturally prevented from doing so. It is easy to see in the Scriptures how devastating this would have been for King Balak. But, consider how even today the Mah Tovu is a traditional prayer which is used in the Jewish liturgy of the morning Shabbat service. These words, originally spoken by a pagan non-Israelite—speaking of the goodness of Israel’s ancient tents and dwellings—remind pious Jews every week of the harmony which should be present in their lives on the Sabbath:
Mah-tovu ohalekha Ya’akov mishkenotekha Yisrael
“How beautiful are your tents, O Jacob, your dwelling places, O Israel!” (Numbers 24:5, NIV).
This liturgical tradition of today’s Synagogue, whether one is Orthodox or Conservative, intends to instill a connection between God’s goodness and orderliness, and reverence which people are to show Him in the assembly place. The opening prayer when one enters into the sanctuary begins with exclaiming Numbers 24:5, and is then usually supplemented from various Psalm quotations (Psalm 5:8; 26:8; 69:14).
As you review the verses of the Mah Tovu prayer, perhaps you will discern that there is a thematic connection to be made between Israel being fair or goodly, and what the Prophet Micah declared was required by God of His people (Micah 6:8). Micah simply said that people were to do three things: (1) perform justice, (2) love kindness, and (3) walk humbly before the Lord. Is it possible that within the Jewish liturgical tradition, the Sages simply took Micah’s description of mah-tov, “what is good,” and found some important verses from Psalms which would get people to continually remember how God required much more than simply tents in straight lines? And by extension in more modern synagogues, would it help them demonstrate more than just reverent respect when the rabbi speaks?
When you consider the Mah Tovu verses from Psalms—or better yet, when you search intently into the counsel of Scripture about what doing justice, exhibiting lovingkindness, and walking humbly entails—there is much to inculcate into the mind and soul. This is to be a conformation process, where via the sanctification provided by the Holy Spirit, you can be transformed into the image of the Messiah Yeshua. The Apostle Paul taught, “Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing, and perfect will of God” (Romans 12:2, WMB). While the prophet-for-hire Balaam may have originally declared that Ancient Israel was “goodly,” being good and proper involves far more than just being blessed by God. Being blessed by God requires proper obedience and behavior becoming of Him.
In order to prove, analyze, or examine what the perfect will of God is, His children must have their minds renewed by the indwelling presence of His Holy Spirit. The Spirit should be working in concert with a consistent, almost repetitious study of the Holy Writ. When Balaam type-figures, pagan persons, or irreligious individuals see you today—are the only things they can say about you, are that you are blessed by the One you serve?[4]
Balaam’s Words to Balak
After Balaam made this third, and rather significant blessing upon the Israelites—as he was “contracted” to do—Balak was furious. Balak sent Balaam away, but not without receiving a final prophecy delivered to himself. This prophecy against Moab had a message which will resonate to the end-times:
“Balak’s anger burned against Balaam, and he struck his hands together. Balak said to Balaam, ‘I called you to curse my enemies, and, behold, you have altogether blessed them these three times. Therefore, flee to your place, now! I thought to promote you to great honor; but, behold, the LORD has kept you back from honor.’ Balaam said to Balak, ‘Didn’t I also tell your messengers whom you sent to me, saying, “If Balak would give me his house full of silver and gold, I can’t go beyond the LORD’s word, to do either good or bad from my own mind. I will say what the LORD says”? Now, behold, I go to my people. Come, I will inform you what this people shall do to your people in the latter days’” (Numbers 24:10-14, WMB).
This prophecy was one which Balak did not bargain for, but by the end of the series of oracles, Balaam had no choice but to utter forth genuine words from God:
“He took up his parable, and said, ‘Balaam the son of Beor says, the man whose eyes are open says; he says, who hears the words of God, knows the knowledge of the Most High, and who sees the vision of the Almighty, falling down, and having his eyes open: I see him, but not now. I see him, but not near. A star will come out of Jacob. A scepter will rise out of Israel, and shall strike through the corners of Moab, and crush all the sons of Sheth. Edom shall be a possession. Seir, his enemy, also shall be a possession, while Israel does valiantly. Out of Jacob shall one have dominion, and shall destroy the remnant from the city.’ He looked at Amalek, and took up his parable, and said, ‘Amalek was the first of the nations, but his latter end shall come to destruction.’ He looked at the Kenite, and took up his parable, and said, ‘Your dwelling place is strong. Your nest is set in the rock. Nevertheless Kain shall be wasted, until Asshur carries you away captive.’ He took up his parable, and said, ‘Alas, who shall live when God does this? But ships shall come from the coast of Kittim. They shall afflict Asshur, and shall afflict Eber. He also shall come to destruction’” (Numbers 24:15-24, WMB).
In these the final words delivered by Balaam, generations of Israel could take comfort in knowing that foes like Moab would be defeated. Evil kings like Balak would be humiliated, and God’s chosen nation would stand supreme. But this is not something which Israel itself would be responsible for, as instead someone coming forth from Jacob would accomplish it:
“I see him, but not now. I see him, but not near. A star will come out of Jacob. A scepter will rise out of Israel, and shall strike through the corners of Moab, and crush all the sons of Sheth” (Numbers 24:17, WMB).
We believe that this reference is to Messiah Yeshua, the King of Israel. It is only by recognizing Him as the vindicator of Israel, that those who would cause harm to God’s chosen nation can be discredited and conquered. But as our Torah portion from this week shows, individuals like Balaam had no choice but to recognize the supremacy of Israel and how God had blessed His people. When that future day comes when Moab, Edom, Amalek, Kain, Asshur, and any other enemies of Israel face a hopeless battle against the Lord—will many from those nations turn in repentance and acknowledge the King of Kings? If Israel does its job as is expected by the Mah Tovu prayer, then surely many will bow their knees in worship to Yeshua as Savior and be counted among the redeemed (cf. Philippians 2:9-11)!
NOTES
[1] Numbers 22:2-6.
[2] Numbers 23:1-6.
[3] Numbers 23:13-17.
[4] For some further thoughts, consult the author’s article “God’s ‘Mah Tovu’ Requirements” from the July 2009 issue of Outreach Israel News (appearing in the Messianic Sabbath Helper).
